ON ETERNAL LIFE

^[p. 589] ON ETERNAL LIFE

(written by F.E.R. in June 1902)

Difficulties have arisen in the minds of some whom I esteem, as to certain expressions in the American notes on the subject of eternal life, but I think that the root of them lies in not apprehending how the scriptures on the subject present themselves to my mind. I may be right or I may be wrong, but any way, it is not at all a question of any thoughts of my own, but of the way in which Scripture is apprehended, and I think that those that find difficulty might try to look at things as they present themselves to me before refusing them. I do not in the matter in any way make light of the work of God in the believer, but on the contrary insist on it as that by which alone eternal life can be entered into, but the point with me is that what is wrought in the believer is not spoken of as eternal life, but is the preparation or the means by which he enters into it. A man is born again, is enlightened by the gospel and is then sealed by the Spirit, and it is then by the Spirit he enters into eternal life. This is in accord with Scripture, which teaches that the living water that Christ gives is in the believer a well of water springing up into everlasting life; that he that soweth to the Spirit shall of the Spirit reap life eternal; and again, that being made free from sin and having become servants to God, we have our fruit unto holiness and the end eternal life. These passages show conclusively that the work of God IN US is not spoken of as eternal life, but as leading to or ending in it. It is a great point to apprehend this.

Then comes another point, that is, as to the part faith has in it. The passage, “He that believeth on me hath everlasting life”, is quoted, and so it is said that eternal life is had by faith. It is certain that no one has it without faith, for a man must have been enlightened by the gospel in order to have the Spirit, but the teaching of Scripture is not that a man gets it by faith, but that the believer is the person who has it. I might say, by way of illustration, that a member of Parliament votes because he is a member. This is true; it is his qualification to vote, and yet it is not the cause of his voting. This is because he belongs to a party and votes according to that party; that is the immediate cause of his voting, though I might well say that a member votes. A believer has eternal life because he is a believer, that is his title or qualification, but the immediate cause of his having eternal life is that he has the Spirit. It is that in him which springs up into it. He has eternal life as being a believer, so that I say the believer has eternal life, as I would say the member votes, but, then, he needs the Spirit to enter into it, as the member needs opinions or party to lead him to vote. His opinions are not his title, but they are his power, so having the Spirit is not the title to the believer, but faith which apprehends Christ in whom eternal life is.

This leads me to another point as to faith, namely, that one is not called upon to believe anything as to oneself, but faith apprehends what is true in Christ. I am not called upon to believe that I have eternal life, but that eternal life is in Christ for man — that He is it. Scripture is explicit that eternal life is in Christ — it is God’s gift in Christ, and when faith is there, the seal of the Spirit is given so that we may appropriate what is there in Christ for man. It is ever there, and Christ is no poorer by our appropriation.

This is a very important principle. I do not want to believe anything about myself in particular, but ^[p. 591] what is in Christ for all men and, therefore, for me, and this faith is sealed by the Spirit and then begins the principle of appropriation, and this goes on as we advance in the knowledge of God, and so that all that God gives is morally in accord with Himself. Redemption is according and suitable to His grace. Salvation is according to His mercy and eternal life is according to His love, and as we apprehend these principles in God, we are enabled to reach our own blessings. It is certain that eternal life is constantly spoken of in Scripture as something to be entered into; the question therefore arises as to what it is that is to be entered into. The power or qualification to enter into it I have already spoken of. This is the springing up of the well of water in the believer. What is entered into is said to be eternal life. It must be something external to the believer or he could not be said to enter into it. He enters into it in soul. I might illustrate it in this way. When a child is born it enters into the elements of life which it finds existing, such as rule, atmosphere and light; and these things are life to the newly-born infant, without them it could not live. Had there not been sin man would doubtless have lived in them for ever, but the fall brought into the state of man the principle of non-continuance. Thus what is life to the infant, and without which even Adam could not have lived, is apprehended by us as objective.

Now, in spiritual things the same principle is true — the believer is born of God and in this way is qualified to enter into the appointed conditions. Just as the newly-born infant has a body subject to natural laws, lungs that can take in the air, eyes that can enjoy the light, so the believer, being born of God, is capable of entering into the conditions of life which God has appointed. These are, as in ^[p. 592] natural things, rule, atmosphere and light. Rule is found in abiding in Christ, so that the believer is delivered from lawlessness; he does not sin because he is under the law or influence of Christ. Atmosphere is found in the christian circle, where the love of Christ pervades all, and in that the believer is delivered from a world of hatred and death. “We know that we have passed from death unto life, because we love the brethren”. Light is found in the perfect setting forth of God’s disposition towards us in Christ, made good in us by the Spirit; Christ is the proof of what the love of God towards us is. We have thus seen what are the elements of life, and it is in them that eternal life consists, and they are there for us to enter into by the Spirit, and in entering into them we are conscious that we have eternal life, as we are told by the apostle John.

There is another point as to which objection has been raised, namely, the application of the thought of eternal life to earth. I certainly am unable to find any scripture that connects it with heaven. It may be said that Christ is it, but this is in its application towards earth, and the principles of which I have spoken as making up eternal life properly apply to earth, such as rule, or kingdom, the bearing of which is towards earth. If Scripture anywhere speaks of eternal life in connection with heaven, I shall certainly receive it, but wherever it is spoken of, it appears connected with God’s ways on earth. In Matthew, Mark and Luke it is connected with the coming age and John gives it a present application. I therefore prefer to take it up in that light. It has been said that I limit it, but this is not my thought, but to put the thing in its proper connection, and I cannot attempt to restrict the power of God to bring in other and, in a sense, better things, in heaven or in the eternal state. He says, “I make all things new”. I cannot pretend to say what He makes, but I have no doubt there is an ascending scale of blessing. I trust that it will be seen from the foregoing remarks that I have no design to depart from Scripture, but rather to gather from it what is the true idea of eternal life.